vedanta sandesh - feb 2015
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Monthly eMagazine of the International Vedanta Mission
Year 21 Issue 8
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Monthly eMagazine of the International Vedanta Mission
Feb 2015 : Year 21 / Issue 8
Editor: Swamini Samatananda Saraswati
Published by
International Vedanta Mission
http://www.vmission.org.in / vmission@gmail.com
That which is one and is of the nature of effulgence, that
which constantly reveals itself in all the minds, yet is known only
by people of pure & quet minds - just as one sun alone reflects in
various pots - I am that effulgent, ever-existing Self.
; ,dksfokfr Lor% 'kq)psrk%
izdk'kLo:iksfi ukuso /kh"kqA'kjkoksndLFkks;Fkk kuqjsd%l fuR;ksiyfC/kLo:iksgekRekAA
Hastamalaka Stotram - 8
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Section Index
1. Message of P. Guruji - 5
2. Tattva Bodha - 6-7
4. Letter - 9
5. Gita Reflections - 10-11
6. Jivanmukta - 13
7. Yoga Vasistha - 14-15
7. Story Section - 17
8. VM News - 18
9. VM Activities - 19
10. Album - 20-21
11. VM Programs - 23
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Jiva is defined as consciousness conditioned by Bhoktratva & Kartratva, meaning, enjoyership & doership
The manifested conscious entity which has these two fundamental traits is what an individual is basically all abou
It is these two drivers which keeps the ball rolling - on & on. These make us a seeker, and here we are in this world
seeking something - endlessly; doing various things in order to quench our deep-rooted thirst for fulfilmen
Interestingly, we do so many things yet there is still so much left to do, and thus the flow goes on. There ar
moments of great satisfaction too but the cup is apparently yet to be full, so the doer keeps the engine on. It is thbhoktratva which is basically at the root of kartratva. We are seeking something and that is why we are doing a
that we do. When we analyse our wants then it is discerned that we all basically aspire for some lasting fulfilmen
and security - not only for ourselves but many a times also for everyone around. We sincerely pray also that 'Ma
all be happy'. All this is fine, but the fundamental question is that are our prayers and efforts good enough to fulf
our dreams or it is just a matter of degrees. The nature of life is such that the dream continues to remain a dream
The list of problems are endless, and the problems not only pertain to unimagined obstructions for the fulfilmen
of our dreams but even the core existential ones. By the time we have set few things right, it is time to disappea
into oblivion, all alone, most of the time after all the innings of various godforsaken diseases. The dream remain
a dream, the bhoktratva is yet to be satiated.
Why is it that this bhoktratva is almost impossible to satiate? Why is it that everyone in the world, rich o
poor, educated or uneducated, all continue to remain a seeker, endlessly. If at all someone thinks that they are n
more a seeker and have acquired all what they needed to acquire, still the very fact that all these people have t
hang-on to their acquisitions, is a commentary on their insecure state of mind. What we seek may differ, bu
seeking per se continues. Is it that we are missing something fundamental? Is enjoyership something to be
satiated or is it a symptom of some other more fundamental issue or problem? Are we just handling superficia
symptoms or are we addressing the fundamental cause? This is a serious question for all those who sincerely
want to put an end to our helpless & endless 'merry-go-round'. This question is age-old and has been a matter o
great enquiry & thought by all philosophers. The Vedic rishis have explored the issue very deeply and tell us thathis Bhoktratva, which symbolizes a deep rooted lack, is surprisingly not intrinsic and natural but is just imaginar
and superimposed erroneously. That is why the issue is like treating an imaginary problem. The problem begin
with aviveka of that which is nitya and that which is anitya. This is the root cause. Not knowing the truth of thes
two we superimpose the dharma of one on the other, and thereafter take that which is limitless & complete a
limited and incomplete. The moment this realization takes place, we are free from all limitations, insecurities an
wants - neither for ourselves nor for any one else. The priority is just to bring about the awareness of this fact i
everyone. Seeking was brought about by ignorance & the subsequent aviveka, and therefore the solution has t
be viveka, knowledge. No wonder the Upanishads say that 'Gyanat eva tu kaivalyam' - by knowledge alone w
can attain true fulfilment & freedom.
The Endless Merry-go-Round
from Poojya Guruji
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Tattva BodhaSix Divine Qualities
A simple sentence goes on to say-It's all in the Mind;
What you think you become. The Upanishads say- "Mind
lone is the cause of Man's bondage or liberation". Mind is
hat makes a man special amongst all living beings. It is not
hat other living beings do not have a mind at all. So many
nimals and birds are known for their overwhelming
motions and sharp intelligence, but it is only in a human
eing that the mind functions towards endless possibilities
f knowing the world resources and has the potential to
manipulate things as per his requirements. Above all it is
he human mind that can not only be conscious of the
xternal world but can also become conscious of the Self. It
s a very powerful instrument which can either make a Man
r even destroy him. In fact as a child is born not only do thearents and society take care of the development of the
hysical body but utmost efforts are taken in cultivating a
mind that is positive, virtuous, enthusiastic & subtle. In the
Vedas cultivating of such a personality is done by various
amskaras. 'Samskaras' are strong positive and righteous
mpressions created on the mind of a person especially
hildren to make them good holistic living beings who live a
ynamic and sensitive life towards themselves and others.
A Mindset based on the authentic learning and convictions
of the scriptures becomes an instrument to live a clea
holistic life leading to possibilities of knowing the ultim
truth of life. On the other hand a mind that treads a pat
unauthentic knowledge or blindly following the world or e
a path of self-centricity & individual likes and dislikes le
a life of thoughtless and fruitless seeking. Given the r
direction the mind is a beautiful instrument otherwise it
dangerous master. Being so powerful it is extrem
significant to understand the intricacies of the mind so
it becomes a friend of Man. It is interesting to underst
how the mind functions, what makes up a mind set & w
is the nature of the control of mind?
What is the Mind?:Mind in the scriptures is defined as a flow
thoughts. The Mind is an instrument through which
become conscious of the world. Our imagination too
its way in the mind. When we are conscious of somet
then this is called a thought or vritti. It is at the leve
thoughts that the presence of the mind is felt and the m
appears to be at peace or agitated.
Mind is an inner instrument, antah-karana. The e
are also a karana, a sense organ, which enables us to
Having discussed Viveka & Vairagya, we shall now see the third quality of the Sadhana Chatushtaya Samamely Shamadi Shatak Sampatti i.e. the six qualities beginning with Shama. First the student asks the names of the
ualities, the answers to which are given very maticulately with crispy definitions of each of these six qualities in the
uestion & answer style.
Q: What are the six qualities beginning with Shama?
A: These qualities are : Shama, Dama, Uparama, Titiksha, Sraddha & Samadhana.
What is Shama? Shama means ability to quieten our mind.
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olours and forms, and so too, the ears are a karana. But
he eyes and ears and other senses cannot function by
hemselves, without being backed by the mind, so the mind
s also looked upon as a karana, a means. You are able to
ecognize something only with the help of the mind.The
mind is the faculty of emotions as well as the seat of
knowledge, it is also the subtle body where our past
memories and mental impressions are imprinted. So there
s an emotional mind, a cognitive mind, and also, a
ecollecting mind. There are no barriors of time & space
or the mind. Physically we may be present at home but
our mind may be wondering in the office. Our mind can
ravel down memory lanes or wonder in the imaginary
reams of the future.
Control of the Mind:
Mind being a flow of thoughts, our thoughts can be
based on valid knowledge or can be baseless & imaginary.
When we think of the mind most of us often feel that themind is the most hardest faculty to manage. We often
omplain of an unpeaceful, agitated and distracted mind.
Even Arjuna in the Gita says to Sri Krishna that controlling
he mind is as difficult as trying to control the winds. Yet
aving a calm and balanced mind is what we all aim for.
So what is the nature of a controlled mind and how do we
o about having it? Often the mind appears to be our
biggest enemy with our countless thoughts jumping around
ke monkeys, thus draining us out of our peace and focus.
The wise ones take up various means to quiten the mind
ke pranayam, meditation, upasana or japa. Worldly people
andle an agitated mind by taking up escapist measures
ke alcohol, cigarettes, television, sleep, running away from
he situation and various other addictions and means to
omehow keep this so called devil at bay.
What then is an authentic scriptural means of
controlling our minds? :
Control of the mind is a very subtle matter to beanalysed and brought about.First of all let us see the mind
as a humble and divine power that is blessed upon us to
enable us to live life to the fullest and look beyond too
not a culprit wherein lies only agitation and disturbanc
fact the study of the Scriptures reveals to us that the m
is basically made up of Sattva guna hence peace
thoughtfulness are its natural attibutes. Whate
imbalance and agitation is experienced is brought a
by our own wrong expectations, wrong understanding
false convictions. The mind itself is never a problem.
totally on us how we use this divine faculty to our be
and evolution rather than our destruction.
A controlled mind is not one which is thought
but it is rather a mind that is well directed, focus
intellectually balanced and pure. We all experie
thoughtlessness in our deep sleep state, but soon
waking up we are back to square one, disturbed
agitated. So one should never aim for thoughtless, b
calm and disciplined mind. Our thoughts can be discip
with a steadfast goal, clear direction, and most importa
a goal that we love to the extent that I forget myself. Witany goal or direction in life the mind will be cluttered
random thoughts based upon our past memories
fanciful imaginary future. Such a mind is unavailable in
present moment. It is a dissipated mind with its valu
energy being scattered here & there. Having a clear & lo
goal and approaching the goal as a service to God f
the mind of any anxieties of the end results of the goa
and through our journey inconvenient situations wi
inevitable, take these situations as healthy challen
because challenges bring out the best in us. Have fai
God as the creator and sustainer of this universe and
& enjoy the present moment fully. Always be in g
company of wise and learned people, practise medita
and Japa, all these are beautiful practices that don't sup
the mind or pressurise it to become thoughtless and
but help cultivate a dynamic, loving, enthusiastic and su
mind. A mind that listens and lives up to the convict
made by your own self. A mind who listens to me
controlled mind. A mind that is free of any conditionand and available is a controlled mind. Such a mind a
will mature to be the deserving one for Self-knowledg
Om Namah Shivaya!Wishing all our Readers a very auspicious, austere & enlightening
Mahashivratri
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Once a group of 50 people was attending a seminar.
Suddenly the speaker stopped and started giving each person
a balloon. Each one was asked to write his/her name on it
using a marker pen. Then all the balloons were collected and
put in another room.
Now these delegates were let in that room and asked to find
the balloon which had their name written, within 5 minutes.
Everyone was frantically searching for their name, pushing,
colliding with each other, and there was utter chaos.
At the end of 5 minutes, no one could find their own balloon.
Now each one was asked to randomly collect a balloon and
give it to the person whose name was written on it. Within
minutes everyone had their own balloon.
The speaker began: This is exactly happening in our lives.
Everyone is frantically looking for happiness all around, not
knowing where it is. Our happiness lies in the happiness of
other people. Give them their happiness, you will get yourown happiness.
Finding Happiness
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Nature of Vigyanam
S e l f -
Realization is that
vigyana where the
mited knower
discovers that its
dentity of being a
mited knower is
ust because of our
dentification with
our upadhis, and
hus the knower
rancends its limited
existence.
- PoojyaGuruji
Q: What is the meaning & nature of Vigyanam?
___________________________________________
Hari om,
The words Gyana & Vigyana have been commonly used in Upanishads & Gita for
thousands of years. They imply informative knowledge and direct experiential
knowledge respectively. Gyana informs, motivates & guides, while Vigyana implies
direct understanding - the seeing or realization.
Normally in any experience there is an 'experiencer', who first deliberates and then
directly experiences some object. First there is the awareness of the object and th
comes the joy of that experience. Technically these two steps are called in the
scriptures as Vritti-Vyapti and the Phal-Vyaptti. All the hard work to know and then
finally the joy of the knowledge. This is fine & normal in the knowledge of all 'objec
of the world, but when it comes to the knowledge of the Self, the scenario is differe
The very necessity of Self-Knowledge implies that whatever we know today about
ourselves is not complete & true knowledge, so obviously when we deliberate usin
valid means of knowledge and finally come to know our truth - then, the knower as
know today will obviously be a changed person - much more magnanimous etc. S
before the knowledge and even during the process of knowing we will remain wha
are today, but the moment we know something deeper & transcendental about
ourselves then 'I' as we are today shall no more be a valid self-identity. So the
uniqueness of the vigyana of Self is that there is the Vritti-Vyapti, but no Phal-Vyap
We begin as a knower but end up realizing that we are something more sublime th
the mere experiencer. We are a changed person. The initial knower was limited,
having desire for greater joy & security, he/she is basically an individual; but the
culmination is to appreciate that I am neither limited nor insecure in any way, in fac
alone am the timeless & transcendental truth. When this direct realization is there
then 'I' as the initial experiencer is not there. This special vigyana ends our identity
a limited & seeking Jiva, and we realize that 'I am That' which I was trying to seek
know. Self-Realization is that vigyana where the limited knower discovers that its
identity of being a limited knower is just because of our identification with our upad
and thus the knower transcends its limited existence. The limited ends its limited
identity and discovers something very profound instead. It's comparable to
metamorphosis. So I as a Jiva will never realize Brahman, but the Jiva itself realize
its present identity as illusory and thus ends itself, and thereafter Brahman alone
That is the uniqueness of the Vigyanam of Atma.
Love & om
Swami Atmananda
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by
SwaminiSamatananda
SanyasaHaving discussed the first three ashramas viz a viz Brahmacharya, Griha
and Vanaprastha we will now look into the last life stage of Hindu Dharma
Sannyasa Ashrama. In Hindu Dharma Sannyasa is traditionally conceptual
for men or women in late years of their life, but young Brahmacharis have
had the choice to skip householder and vanaprastha stage, renounce worldly
materialistic pursuits and dedicate their lives to spiritual pursuits to attain mok
Speaking of Sannyasa the first thought that generally comes to the mind is a li
austerity and solitude in the caves of the Himalayas or the interiors of Jungle
Sannyasi is one who has realised his Real identity as the eternal, self effulg
and self contented one. He is the enlightened one who is fulfilled by the S
within the Self and therefore seeks nothing from the extraneous world inspire
any sense of incompleteness. He lives life as a liberated one here and now jus
a lotus lives in water, untouched and untainted. An interesting rite performed du
the ceremony of initiating a person into Sannyasa was that he took a vow
henceforth live a life of fearlessness and also he will grant fearlessness to
others around him, be it humans, animals or mother nature. He would hencef
live a life of compassion reflecting the Vedic thought of 'Sarve bhavantu sukhina
May all live in peace and happiness.
In Hinduism, the tradition of Sannyasa is symbolized by saffron robes,
generally a person inclining towards the direction of sannyasa wears the saff
The orange symbolizes the first rays of the sun rising at dawn. Just as the
rays of the sun destroy darkness, in sannyasis too the colour orange stands
knowledge, the dispeller of the darkness of ignorance. Traditionally, if one choo
the life of a monk, one is freed from the normal duties in society. A renunciate
seeks to understand the truth is supported by the community. All his b
requirements of food, clothing & shelter are looked after by the householder
Sannyasi is also known as a bhiksu, a person who lives on alms. In fact as pe
Scriptures it is a privilege for a householder to serve Brahmins and Sannya
people who have dedicated themselves to spiritual knowledge. A household
considers such opportunities to serve them as an opportunity to earn merits w
blesses them fulfilling their worldly and spiritual desires. In olden times the k
were patrons who looked after the Gurukulas and Ashramas which were the cen
of learning.
Niyatamk
uru
karmatvam
(con
td)
Vedanta Sandesh
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A Sannyasi is
s vibrant and
nergetic as is the
olor of his saffron
obes. He still
erforms actions but
is actions are a
ranslation of
shwaras will that is
irected towards the
welfare of all.
- Samatananda
A Sannyasi renounces all actions:
A Sannyasi renounces all actions. Action or karma is always a delibe
resolve to reach a particular goal which is inspired by a desire to bring a
fulfilment. Karma is inspired by a sense of lack within and therefore an attem
seeking fulfilment from outside. Naturally in its roots it shows the presenc
ignorance about the Self being blissful by nature and also a misapprehensio
the Self being a limited being, thus bringing about an equation of a sens
enjoyership and sense of doership. Wherever there is a desire to seek enjoymfrom outside there will be a natural outcome of doership. Since any kin
extraneous enjoyment is inevitably short lived the Jiva is trapped in an ete
cycle of seeking extraneous joy and performing actions. This is not the sto
case of a Sannyasi. A Sannyasi is one who has not only seen the ephimeral
the objective world but he has also discovered his true nature of b
Sachidananda i.e. the Self effulgent Blissful Truth. He revels in a state of
contentment and has reached a mental state of total detachment from any d
to achieve contentment from the field of action. He can see
action itself being limited can never bring about limijoy. Thus a Sannyasi has renounced all act
So does it mean that a Sannyasi is one who
idle and does not do anything at all? No.
is not so. In Vedanta the state
actionlessness lived by a renunciate is
giving up actions at the physical level. In
Gita Bhagwan Sri Krishna says that it is n
possible to give up actions physically. If nothing e
person will still need to perform actions to lookhis own physical sustenance as a human being. Not even a moment goe
without performing actions. What then is the implication of giving up actions. W
a Sannyasi renounces karma it implies that he no more performs actions fro
sense of limitation to seek any kind of fulfilment from the outside world. In o
words he is no more an enjoyer of any fruits of actions. By the discovery o
own blissful nature the sense of enjoyership is fully resolved and hence the
no consequent sense of doership. Yet he lives a life of dynamism & enthusia
We don't see a dull unenthused person who is now ready to become a parasit
society. A Sannyasi is as vibrant and energetic as is the colour of his sarobes. He still performs actions but his actions are a translation of Ishwaras
that is directed towards the welfare of all. A sannyasi performs actions accor
to the demand of the situation. He is well tuned to the will of God.
In the sixth chapter of the Gita Bhagwan Sri Krishna says He who perfo
his bounden duty without depending on the fruits-of-actions --- he is a SANNYA
and also a YOGI ; not he who has just renounced actions and even fire (wit
learning to act selflessly).
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Doubt kills more dreams than failure ever will.
We do not see things the way they are, we see things the way
we are.
Remember that how you say something is just as important aswhat you say.
I'd rather have a mind opened by wonder than one closed bybelief.
Teachers open the door, but you enter by yourself.
An investment in knowledge always pays the best interest.
If you only do what you know you can do- you never do verymuch.
Try and fail, but dont fail to try.
People come into your life and people leave it you just haveto trust that life has a road mapped out for you.
Quotes
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Wanderingin Himalayas
Gangotri
Excerpts from
the
Travel Memoirs
of
Param Poojya
Swami
Tapovanji
Maharaj
31
It was at about ten o'clock on a cloudless June morning, that I first setfoot on the plain of Kedarnath. I was then rambling in the Himalayas for the ftime and my heart was filled with wonder and joy. In spite of cold, hunger a
thirst, my mind was immediately lifted up into a kind of bhavasamadhi. It is experience that among the Himalayas my love of natural beauty often raisesmind to a higher plane. Here, at a height of 12,000 feet above sea level, it wthe sight of a snow-white line of mountains at close quarters that lifted up mind. I remained entranced for a long time, enjoying the unbounding glory power of God.
Tradition says that the Pandavas installed the idol of Kedarnath and bthe Temple. The same source informs us that, in the course of time, ShShankara renovated the Temple and appointed Shaivas from the South to offic
as priests. Some learned men hold that Shree Shankara, who was a divincarnation(avatar) of Shiva, renounced his earthly existence at this placehis way back to Kailas. however that may be, Kedarnath is held in the highesteem by the Hindus.
The idol is a swayambhu(self-born), a big round rock that seems to hgrown naturally from inside the earth. Of course, there is nothing absurdworshipping God in many forms, from highest to the lowest-as the OmnipresExistence-Knowledge-Bliss or as animal or stone or earth-because everythis Divine. Nothing exists outside God. If a devotee whole-heartedly worshipstone as God, and another worships Vishnu or Rudra, the former is bound
derive as much benefit as the latter from the Almighty. The man who takes broad view that everything is God never looks down upon any faith or religwith contempt. Those who critisize Hinduism for propogating faith in a multipliof Gods are ignorant of the great doctrine of Sanatan Dharma that the enuniverse is but the body of God.
Lord Kedarnath wins the heart of His worshipers and leads their miinto serene contemplation. At this holy place, all griefs of the grief-stricken m
away and worldly tendencies of wordlings are suppressed. The natural beaof the place may be enjoyed by atheists as well as theists, but only peopledeep faith will have the courage to dip themselves in the ice-cold Ganga. In fit is in itself a difficult penance to bathe in the streams at such high altitudes. faith makes the difficult, easy. When the fire of faith burns within, one canfeel even the benumbing cold. Such faith, however, can be the result of ogreat virtue. Daily, people see hundreds of creatures falling victims to deaStill they fancy themselves immortal. Smaller fishes with their young ones pabout in the mouth of the whale; similarly, man, with his wife and children, naand fame, sports with death.
Oh brahmin, of what use are riches and relations to the dying man?what use is even his wife to him?
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What is that absolute divinity, that Self you are talking about, O Lo
Rama asks Vasishtha.
See, how strange it is - the Absolute cannot be described by wordsthe words are the only instrument we can use to convey some ideas about
Absolute! Moreover, the words, as shabda pramana, or evidence by
scriptures and the wise, are considered as the only valid method of knowle
for the Supreme. Perception, inference, analogy, presumption and
apprehension, which also are valid means for knowledge of anything, but
Supreme, cannot be used for knowing the ultimate truth, the Divine. It means
cannot see it, you cannot touch it, you cannot imagine it, you cannot compa
with anything, you cannot use logic and you cannot just simply shut your thou
and realize it! Words cannot describe it, and yet, the whole book of Yoga Vasis
does talk about that which cannot be described in words. Isn't it a paradox
It is paradoxical on one side, and it is not on another. If you want to g
description of the Divine, you are up to failure. Description means limitatio
always needs an object to describe, and description talks about qualitie
this objects, describes what it looks like, so one can imagine a fair representa
of that in his or her mind, to say "oh, now I do know that!".
The Lord is not an object, it does not have any limitations, it does
have qualities and it does not look like anything. It does not "look" at all, s
it has no form or shape and cannot be imagined. But... are the words comple
useless?
Wise teachers and scriptures are not try to "describe" the limitless
limit it by such an action), but they use the words as pointers, they just ind
direction for the search of seeker. It is the direction, diligently following w
one can discover for himself his own nature, the limitless, the light oConsciousness, the Truth and Atman about which the wise talk. Luckil
everyone, this is possible - truth is available always and everywhere, and loo
in the right direction with the properly prepared instrument of the mind, it can
realized, because it is self-evident and obvious. Only ignorance does no
one see this obvious truth. And after such realization, no mind is neede
know That as my own Self. So, paradoxically, with the mind (initially) w
beyond the mind, with words to start from we realize that which is beyond
Vedanta Sandesh
Adhyatmic
Teachings
ofGuru
Vasishtha
to
Sri Ramji
by
SwaminiVidyananda
25
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words, which is the "the speech of speech" and " the eye of the eye", in the w
of Kena Upanishad.
Vasishtha further elaborates on what the Divine Lord is. He who has b
described as the Lord is not very far: He is the intelligence dwelling in the b
He is the universe, though the universe is not he, He is pure intelligence,
which the universe is born (as if, because nothing is actually ever created
which the universe exists and to which it returns (also "as if", since it is not
"creation"). It is nei
emptiness nor a form, neither
nor the seen, and one could
say that it is, nor that it is n
has no ears, no eyes,
tongue, and yet it hears, s
and eats. It is uncaused
u n c r e a t e d , and it is the caof everything as water is
cause of waves. This in
and eternal light is in the h
of all; and in its light the t
worlds shine, as a mirage. W
the infinite vibrates,
worlds appear to emerge; wh
does not vibrate, the wo
appear to submerge; eve
when a firebrand is whirled fast in darkness, a fiery circle appears, and when
held steady, the circle vanishes. Vibrating or not vibrating, it is the s
everywhere at all times. Not realizing it, one is subject to delusion; when
realized all cravings and anxieties vanish. From it is time, action, form, taste, s
sound, touch and thinking, all that you know is it alone, and it is that by which
know all this.
In truth, this world does not arise from the absolute nor does it merg
it, the absolute alone exists now and forever. When one thinks of it as a v
it is because of the feeling one has that it is not void; when one thinks of it as
void, it is because there is a feeling that it is void.
The absolute is immaterial, and so material sources of light like the
do not illumine it. But it is self-luminous, and therefore it is not inert nor dark.
absolute cannot be realised or experienced by another; only the absolute
realise itself.
Natureof
theSelfrevealed
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1.Garbhadan: The first coming together of the husband & wife for
bringing about conception.
2. Pumsvan: Ceremony performed when the first signs of conception
are seen, and is to be performed when someone desires a male child.
3. Seemantonayan: A ceremony of parting of the hairs of the expectant
mother to keep her spirits high & positive. Special music is arranged for
her.
4. Jatakarma: After the birth of the child, the child is given a secretname, he is given taste of honey & ghee, mother starts the first breast-
feeding after chanting of a mantra.
5. Nama-karana:In this ceremony the child is given a formal name.
Performed on the 11th day.
6. Nishkramana: In this the formal darshan of sun & moon is done for
the child.
7. Annaprashana: This ceremony is performed, when the child is given
solid food (anna) for the first time.
8. Chudakarana: Cuda means the 'lock or tuft of hair' kept after the
remaining part is shaved off.
9. Karna-vedha: Done in 7th or 8th month. Piercing of the ears.
10. Upanayan & Vedarambha: The thread ceremony. The child is
thereafter authorized to perform all rituals. Studies of Vedas begins with
the Guru.
11. Keshanta: Hairs are cut, guru dakshina is given
12. Samavartan: Returning to the house
13. Vivaha: Marriage ceremony
14. Vanprastha: As old age approaches, the person retires for a life of
tapas & studies.
15. Sanyas: Before leaving the body a Hinddu sheds all sense of
responsibility & relationships to awake & revel in the timeless truth.
16. Antyeshthi: The last rites done after the death.
The Sixteen Samskars
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Vedanta Sandesh
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Nvoeblpqbojtibe Dmbttft . bu Btisbn;
Every day Poojya Guruji is giving elaborate discourses on the Mundakopanishadfor the Ashram Mahatmas & devotees. The mantra which is being discussed nowadays is
the 12th mantra of the 2nd section of the first mundaka - Parikshya Lokan. Having observed
& analysed the ways of the world and the limits of our karma, an intelligent man soon
realizes that by action we keep revelling in the ephemeral & persihable things & experiences,
which keep us a seeker, so he/she grows over the fascination of the worldly things and
aims to know that which is permananent, and these mature & intelligent people go & find a
Guru who can guide them further.
Jtbwbtzpqbojtibe Dmbttft- jo Fohmjti . bu Btisbn;Poojya Guruji is also taking an Upanishad class - in English, for the foreign student,
Br Ram. This is the Isavasya Upanishad. He is studying Sanskrit, Vedic Chanting, Puja
etc. He will be initiated into Sanyas Ashram on the Mahashivratri day. These talks are
being recorded and are being uploaded for all who wish to study Upanishads along with
Shankar Bhashya.
Wfeboub.Tbbs Ubmlt . bu uif Btisbn;Poojya Swamini Amitanandaji is conducting three classes a week for a Senior Citizen
Group on Vedanta Saar. Vedanta Saar is a very comprehensive & highly respected text ofVedanta, and introduces us to all the important technical details of the Vedanta darshan.
Earlier this group has studied Bhagwat Gita.
Hjub Dmbttft gps Zpvui . bu Btisbn;A weekly session of Bhagwat Gita is organized for the youth members, who can
only take out time on weekends. P.Swamini Amitanandaji is conducting two such classes -
one on Gita and the other on Atma-Bodha.
Ibovnbo Dibmjtb Tbutboh . Kbo 3126;On 25th Jan, the Jan15 edition of the Hanuman Chalisa Satsang by Poojya Guruji
was organized at the Sankaracharya Sabhagruh at the Ashram. In this session Poojya
Guruji started the explanation of the word Rama-Duta in the second chaupayi of the chalisa.
He explained how Hanumanji not only likes this identity & name most but how this name
reveals a goal for other sadhakas. This very word reveals to everyone the way & art to live
in this world - as an instrument of God. Giving references of Bhagwat Gita he explained
how anyone can become an instrument of God - without changing anything.
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. jo Qjdt; Kbo 3126
Btisbn Wjtjupst
Xjoufs Cmppnt bu Btisbn
Ibovnbo Dibmjtb Tbutboh; 36ui Kbo
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The season of spring
weather seems to sing
lovely lovely days
are coming our ways
The season of spring
blooming blossomingof nature of all kind
let roots unbind
The season of spring
birds unfold their wings
diving high into sky
wish one could fly
The season of spring
careful hearts love stingreaching out towards others
some persons might bother
The season of spring
nice sound bells ring
new wave new style
faces have on a smile
The season of spring
an new awakening
busy humanity on earth
as if its a new birth
The Season Of Spring
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Gita Gyana Yagna, Vadodara :
A week-long Gita Gyana Yagna by Poojya Swamini Amitanandaji will beorganized at the Atmajyoti Ashram, Vadodara from 22nd to 28th Feb 2015. The subject
matter of the discourse series will be Gita Chapter 3 and Upadesha Saram. The Gyana
Yagna will be organized by the Ashram Trust - on the ground floor instead of first.
Gita Gyana Yagna, Lucknow :
A week-long Gita Gyana Yagna by Poojya Guruji will be organized at the Hari om
Mandir, Lal Baug, Lucknow from 11th to 17th Mar 2015. The subject matter of the discourse
series will be Gita Chapter 6 and Kathopanishad 2-3.
Mahashivratri Camp, Indore :
A five days Vedant Camp is being organized at Vedanta Ashram, Indore from 12th
to 16th Feb 2015. Poojya Guruji will take ten classes on Advaita Makaranda and P. Swamini
Amitanandaji will conduct classes on Gita Chapter 14. Apart from these there will be
classes on Meditation, Chanting, Bhajans and Shiv-Puja. Mahashivratri will be celebrated
on 17th Feb.
Gita Gyana Yagna, Bhubaneshwar :
The first week-long Gita Gyana Yagna will be organized at the Shivananda Ashram
Satsang Hall at Bhubaneshwar from 11th to 17th April by Poojya Swamini Samatanandaji.
The subject-matter of the discourse series will be Gita Chapter 1 and Kathopanishad 1-1.
The discourses will be in Hindi. She will also be visiting the famous Jagannath Temple at
Puri.
Gita Gyana Yagna, Jalgaon :A week-long Gita Gyana Yagna will be organized at the Dutta Mandir, Jalgaon from
14th to 20th Apr 2015. The subject matter of the discourse series will be Gita Chapter 4
and Kathopanishad 2-1.
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International Vedanta Missionhttp://www.vmission.org.in/
Vedanta Mission Blog:http://blog.vmission.org.in/
Indian Cultural Foundationhttp://icf.vmission.org.in/
Earlier Vedanta Sandesh issueshttp://bit.ly/1oGD4TK
Om Tat Sat
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